In today’s complex and volatile world the consequences of relying on fraudulent and counterfeit Hadith to legitimise extremist behaviour, issue. Authentication of Hadith: Redefining the Criteria. Remember me, or Register. Authentication of Hadith: Redefining the Criteria. JB Yusuf. Abstract. No Abstract. readers into further exploration of the original. Dr. Israr Ahmad Khan’s Authentication of Hadith: Redefining the. Criteria was published in complete form in
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Hadith contrasts with the Quran, the tradition attributed to the Prophet may be forthrightly rejected as unacceptable.
Ilorin Journal of Religious Studies
A clumsy fabricator may trip up by naming individuals whose lives or geographical locations did not overlap but a fabricator with good knowledge of history would be impossible to detect purely by relying upon analysis of the stated chain of transmission.
Hadith literature contains many historical accounts including subject matter that in one redefniing or another often deals with history. He goes on to give examples of a number of Hadith which promise excessive rewards, for example for supererogatory prayers or Hadith wich promise excessive reward or punishment for negligible good acts and insignificant critegia acts. Those who fall blindly into accepting everything that appears to be a Hadith regardless of its authenticity.
Auhhentication book is well referenced. He places commas as he deems fit. It seems appropriate to identify the errors contained in the report and rectify them in accordance with other available versions.
The first Hadith quoted in these sources is on the authority of Abd Allah ibn Masud.
Authentication of Hadith Redefining the Criteria
Redefining the Criteria by Israr Ahmad Khan. The atuhor then proceeds to discuss its interpretation. Nonetheless, Khan must be commended for daringly sailing through the deep waters of an important religious matter in a thought provoking manner.
Redefining the Criteria Jibrail Bin Yusuf invalidity, respectively. If this Hadith is considered authentic, then the Quranic statement proves meaningless.
They have emphatically declared that neither the Jabarites nor Qadarites are right in their belief; and that only the stand of Ahl al-Sunnah is correct. All Islamic jurists hold the position that forcible conversion is, under all circumstances, null and void, and that any attempt to coerce a non-believer to accept Islam is a grievous sin: These ayat obviously prohibit the use of force in conversion to Islam. One realizes at this point that most commentators take for granted that traditions in their hands, by the honesty and, perhaps, the extent of criticalness of the compilers, are unconditionally genuine.
In the above illustration, Bukhari meets individual A who recounts a Hadith, explaining that he received this Hadith from individual B who received it from individual C who received it from individual D who received it from individual E who directly heard the Prophet say those words. Furthermore, if a survey were to be conducted on Prophetic traditions very popular among Muslims today, the findings may be shocking, for in religious circles a great number of such traditions are being narrated, interpreted, and practised as if genuine when in reality they are little more than the remainders of fabricated Prophetic traditions.
He goes on to discuss how these commentators have grappled with the meaning of these 27 traditions, stating that the methodologies followed by all of them are very similar:.
Authentication of Hadith: Redefining the Criteria | Yusuf | Ilorin Journal of Religious Studies
It is here that the science of maqasid al-shariahor the higher intents and purposes of Islamic law, comes into its own as the heart and philosophy of Islamic Law. In a situation where a report contradicts established history, the tradition, regardless of its authenticity in terms of the chain, is to be considered dubious if not declared fabricated. Furthermore, the character and integrity of individuals A – E would be considered and people who were bad Muslims, known liars or persons known to have faulty memories would be regarded as unreliable transmitters.
According to this criteria, the traditions mentioned in Kitab al-Qadar are conceivably sound. Fifth, the scholar at times advances his own view either favouring or rejecting the views of others.
If the latter is yes, did the prophet order its exclusion? One wonders which ones are their surnames. The author goes on to give a number of specific examples of Hadith which conflict with the Quran and which therefore must be rejected. He looks at the criteria used by Muslim scholars to validate traditions and examines them in the light of the extent to which these criteria established the accuracy of the texts.
They claim that man enjoys no freedom at all; what he does is preordained.
Do some other scholars consider authentciation traditions in them as weak? Enter the email address you signed up with and we’ll email you crkteria reset link.
The author goes on to give a number of examples of how the Prophet’s wife Aishah always made it clear by referring to the Quran that the Prophet would not have said anything that went against the Quran. According to this tradition the Prophet said: According to al-Juwayni, if one swears on the pains of divorce that all that is in Bukhari and Muslim is sound, his marriage would be safe.
Yet a truly serious attempt is largely absent. What is absolutely clear is that the Hadith stands in marked contrast to certain Quranic injunctions: